11.1 Buƙatar Al-Ummah A Yau Ga Mufassirai

11.1 Buƙatar Al-Ummah A Yau Ga Mufassirai - Halin Musulunci | Quran Course

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11.1 Buƙatar Al-Ummah A Yau Ga Mufassirai

11.1 The Ummah's Need Today For Mufassirin

by Sheikh Taqīuddīn An-Nabahānī16 min readViewed 108 times

Ilimin tafsiri (tafsirin Alkur'ani) a matsayinsa na ɗaya daga cikin muhimman ilimomin Shari'a yana da matuƙar daraja, saboda haka wajibi ne a ba shi muhimmanci a kowane zamani da kowane tsara. Al'ummar yau tana buƙatar Mufassirai, domin an samu sababbin abubuwan da ba su wanzu a da ba. Wajibi ne a fahimce su: ko suna shiga cikin ƙa'idodi gabaɗaya da na faɗi-tashi da aka ambata a cikin Alƙur'ani, ko kuma yana yiwuwa a yi amfani da hukunce-hukunce na dalla-dalla a kansu. Duk da haka, salon tafsirai na gargajiya, a matsayinsu na tarin tafsirai, wani nau'in rubutu ne ta fuskar tsari da gabatarwa. Salo ne irin na littattafan gargajiya da 'ya'yan wannan zamani ba su da sha'awa ko son karanta waɗannan tafsirai, sai waɗanda suka saba karanta littattafan gargajiya, kuma waɗannan mutane ba su da yawa ko kaɗan. Saboda haka, wajibi ne salon ya kasance irin wanda zai farkar da sha'awa da ƙauna a zukatan Musulmi da farko, balle wasu, don karanta tafsiri a matsayin littafi na ilimi mai zurfi da haske. Bugu da ƙari, hanyar da mufassirai suka bi a zamanin da ya biyo bayan fassara littattafan falsafa da tasirin da suka samu daga gare su, da kuma a zamanin koma-baya da ya biyo bayan Yaƙe-yaƙen Salibiyya, ya haifar da tafsirai waɗanda aka yi ɓatar da ƙoƙari sosai a cikinsu wajen kula da abubuwan da ba su zama tafsiri ba, kuma ba su da wata alaƙa da ayoyin Alƙur'ani. Balle a ce kuma Isra'iliyyat da suka taru har suka zama tushe na uku na tafsiri ga mufassirai. Wajibi ne tafsirin Alƙur'ani ya bi hanyar Sahabbai wajen tafsiri, ta fuskar ijtihadi wajen fahimtar Alƙur'ani, tare da neman taimako daga tafsirin Sahabbai waɗanda aka riƙa ruwaitowa. Amma tafsirin da aka ruwaito daga Manzon Allah ﷺ, ko da yake ingantacce ne, ana ɗaukarsa a matsayin wani ɓangare na Hadisi. Ba a ɗaukar shi a matsayin tafsīr ba, domin rubutu ne na shari'a kamar Alƙur'ani; kuma an sani cewa tafsīrai ba a ɗaukarsu a matsayin rubutun shari'a ba.

The science of tafsīr (Qur’ānic exegesis) in its capacity as a discipline from the prominent Sharī’ah disciplines is one of the most important of Sharī’ah sciences. Therefore, it is imperative that attention is given to it in every age and in every generation. The Ummah today is in need of Mufassirin because new things have come up which did not exist before. They must be understood if they come under comprehensive and general principles mentioned in the Qur’ān or if it is possible to apply detailed rulings on them. However, the style of the classical tafsīrs in its capacity as a collection of tafsīrs is one genre of writing in terms of form and presentation. It is like the style of the classical works which the sons of this generation do not have a desire or love to read these tafsīrs except by those accustomed to reading classical books. And they are very few indeed. Therefore, the style has to be such that it awakens desire and love in the Muslims first, let alone in anyone else for reading tafaseers as an intellectual book which is deep and enlightened. In addition to that, the path followed by mufasssirin in the age which followed the translation of the books of philosophy and being effected by them and in the age of decline which came after the Crusades led to the presence of tafsīrs for which much effort was expended in giving attention to things which did not constitute tafsīr and had no relationship to the verses of the Qur’ān. Not to mention the israliiyyat that accumulated until it became a third source of tafsīr for the mufassirin. It is imperative that the tafsīr of the Qur’ān should proceed according to the Sahabah's ways of tafsīr in terms of Ijtihād in understanding the Qur’ān seeking the aid of the tafsīrs of the Sahabah that have been transmitted. As for the tafsīr transmitted from the Messenger , even if authentic, it is considered part of the Hadith. It is not considered as tafsīr since it is a legislative text like the Qur’ān; where it is known that the tafsīrs are not considered as legislative text.

Salon wannan ya dogara ga kirkirar mufassir. Tunda yana cikin wani nau'i ko salo na tsarawa, kowane mufassir yana zaɓar abin da yake gani a matsayin hanyar gabatar da tafsiri ta fuskar tsari, babi da gabatarwa. Saboda haka, ba daidai ba ne a ƙayyade salon rubuta tafsiri. Amma hanyar tafsiri (manhajin tafsir) tana buƙatar bayani. Bayan nazari, bincike da tunani, mun samu wata hanya ta tafsiri. Za mu gabatar da ita a nan domin a yi tafsirin Alƙur'ani bisa wannan manhaji. Hanya ce da zahirin Alƙur'ani ya tilasta. Mun kira ta manhaji, watau al'amari da aka ƙudurta kuma aka tabbatar, ba mun kira ta uslub ba. Wannan saboda tana kama da hanyar ijtihadi, wadda ake fahimta daga zahirin nassoshi da hujjojin da Alƙur'ani ya nuna. Haka tafsiri yake. Manhaji ne ta fuskar bin sa, ba ta fuskar kasancewarsa hukuncin shari'a ba, domin wannan hanya ba ta hanyar ahkam take ba. Dangane da wannan manhaji da muke ganin ya dace mu bi wajen tafsirin Alƙur'ani mai girma, ga taƙaitawarsa kamar haka:

As for the style according to which the mufassir should proceed depends on his creativity. Since it is in one form or one genre of compilation each mufassir chooses according what he sees as a medium of rendering the tafsīr in terms of the arrangement, chapters and presentation. This is why it is not correct to clarify the style of writing the tafsīr. As for the methodology of tafsīr, this requires clarification. After study, research and thought we have found a method for tafsīr. We shall present it here so that tafsīr of the Qur’ān can take place according to this methodology (minhaj). It is a method necessitated by the reality of the Qur’ān. We call it a method i.e a matter that is decided and permanent, we do not call it a style (uslub). This is because it is like the method of Ijtihād which is understood from the reality of the texts and from the evidences the Qur’ān has guided to. Likewise, tafsīr is the same. It is a method in terms adhering to it and not in terms of it being a Sharī’ah rule because the method is not by way of ahkām. As for this method which we deem proper to proceed on in the tafsīr of the Noble Qur’ān it is summarised in the following:

Gaskiyar Alƙur'ani shi ne cewa yana cikin harshen Larabci, don haka dole ne a fahimci hakikanin yanayinsa a matsayinsa na magana ta Larabci. Saboda haka, dole ne mu fahimci kalmominsa a matsayin kalmomin Larabci, jimlolinsa a matsayin tsarin Larabci, da yanayin tsarin amfani da jimloli a matsayinsu na jimloli kawai, da kuma tsarin amfani da kalmomin Larabci a cikin jimlolin Larabci, ko tsarin amfani da jimlolin Larabci dangane da tsarin gaba ɗaya. Bugu da kari, dole ne mai yin tafsiri ya fahimci babbar hanyar bayani da magana a cikin Alƙur'ani, bisa ga yadda Larabawa suke da babbar hanyar bayani da magana a harshensu. Da zarar an fahimci hakikanin Alƙur'ani bisa wannan tushen na Larabci cikin cikakken bayani, to sai a iya yin tafsiri, amma ba kafin haka ba. Gaba ɗaya Alƙur'ani, cikin kalmominsa da jimlolinsa, yana tafiya bisa kalmomi da jimloli na Larabawa da kuma abin da aka sani a harshensu, kuma bai wuce hakan ko da kaɗan ba. Ba za a iya yin tafsirinsa ba sai da wannan fahimta da bisa wannan hakika. Muddin ba a cika wannan ba, ba za a iya bayyana Alƙur'ani daidai ba kwata-kwata. Saboda haka, tafsirin Alƙur'ani a matsayinsa na magana da rubutu na Larabci ya dogara ne ga fahimtar hakikanin yanayinsa na Larabci ta fuskar harshe.

The reality of the Qur’ān is that it is in the Arabic speech, so its reality, in its capacity as Arabic speech, has to be understood. Thus, we must comprehend its vocabulary as being Arabic words, its phrases as being Arabic structures, and the nature of the right of disposal of the phrases in their capacity as phrases only, and in terms of its being Arabic disposal of Arabic vocabulary in Arabic phrases, or Arabic disposal of Arabic phrases in terms of the structure as a whole. In addition to this the Mufassir must comprehend the high manner of address and speech in the Qur’ān, in terms of the manner of the Arabs regarding the high manner of address and speech in their language. Once the reality of the Qur’ān, on this Arabic basis, has been comprehended in a detailed fashion, then it is possible to peform tafsīr, but not before this. As the whole of Qur’ān, in its words and phrases, proceeds according to the words and phrases of the Arabs and according to what is well-known in their language, and it does not overstep that by a hairbreadth. One cannot perform its tafsīr except with this comprehension and according to this reality. As long as this is not fulfilled the Qur’ān cannot be explained correctly at all. Therefore, tafsīr of the Qur’ān in its capacity as an Arabic speech and text depends on the comprehension of its Arabic reality in terms of the language:

Dangane da hakikanin Alƙur'ani da duk abin da ya shafi hakikanin sa ta fuskar kalmominsa da ma'anoninsa, watau daga mahangar harshe. Dangane da abin da Alƙur'ani ya zo da shi, shi Saƙo ne daga Allah zuwa ga ɗan Adam, wanda Manzon Allah ﷺ ya isar da shi. Ya ƙunshi duk abin da ya shafi Saƙon: ta fuskar akida, hukunce-hukunce, bushara, gargaɗi da labarai domin wa'azi da tunatarwa, da bayanin abubuwan da za su faru a Ranar Alƙiyama, da Aljanna, da Wuta, domin tsawatarwa da tada sha'awar (Aljanna). Ya ƙunshi batutuwan hankali da za a fahimta da waɗanda ake gani, da batutuwan da ba a iya gani amma ginannu bisa hujjar hankali domin imani da aiki, da duk abin da saƙon duniya ga mutane ke bukata. Ba za a iya sanin wannan batu daidai ba sai ta hanyar Manzon ﷺ wanda shi ne ainihin wanda ya kawo shi, musamman tun da Allah ya bayyana cewa Ya saukar da shi ga Manzon ﷺ domin ya yi masa bayani ga mutane. Ya ce:

This is in terms of the reality of the Qur’ān and whatever applies to the reality in terms of its expressions and meanings i.e, from the perspective of the language. In terms of the subject matter that the Qur’ān brought, it is a Message from Allah  for the humankind conveyed by the messenger  from Allah . It contains everything relating to the Message: in terms of beliefs, ahkām, glad tidings, admonitions and stories for the purpose of exhortation and remembrance and a description to the happenings on the day of judgement, al-Janna (Paradise), Hellfire in order to rebuke and incite desire (for Paradise). It contains rational issues to be comprehended and perceptible and non-perceptible issues founded on a rational basis for imān and action, and whatever else a universal message to mankind necessitates. One cannot be correctly acquainted with this subject except by the way of the Messenger  who actually brought it, particularly when Allah  has clarified that He  revealed it to the Messenger  so that he may explain it to the people. He  said:

Hanyar Manzon Allah ﷺ ita ce Sunnarsa, wato duk abin da aka ruwaito daidai daga maganganunsa, ayyukansa da amincewarsa ﷺ. Saboda haka, wajibi ne a san Sunnar Manzon Allah ﷺ kafin fara tafsirin Alkur'ani da kuma a lokacin tafsirin, tun da ba za a iya fahimtar abin da Alkur'ani ya kunsa ba face da sanin Sunnar Manzon Allah ﷺ. Duk da haka, wannan sani ya kamata ya zama sani na fahimtar nassin Sunnah, ba tare da la'akari da sanad ba; wato sani na tunani game da ma'anoninsa a matsayin ra'ayoyi, ba sani na haddace kalmominsa ba. Ba zai cutar da mufassir ba idan bai yi kokari wajen haddace kalmomi ko sanin sanad (silsila) da masu ruwaito ba, muddin ya amince da ingancin hadisi daga takhrij (tunani) na hadisin. Abin da ya wajaba a kansa shi ne ya fahimci ma'anonin hadisin, domin tafsiri yana da alaka da ma'anonin Sunnah, ba da kalmominta, sanadinta ko masu ruwaitonta ba. Saboda haka, dole ne ya kasance yana da isasshen sani game da Sunnah, don ya iya bayyana Alkur'ani. Daga nan ya bayyana cewa dole ne mutum ya fara, kafin komai, ya yi nazari dalla-dalla kan hakikanin Alkur'ani, ya kuma yi nazarin duk abin da ya shafi wannan hakikanin ta fuskar kalmomi da ma'anoni, sannan ya fahimci maudu'in da ake tattaunawa a kai. Ya kamata a lura cewa fahimta ta gaba daya ba ta isa ba; a'a, fahimta dalla-dalla ta al'amura na gaba daya (kulliyyat) da na ƙananan sassa (juz'iyyat) wajibi ce, ko da kuwa a takaice ne. Domin mu hange wannan fahimta dalla-dalla, za mu yi wani kallo cikin sauri a kan hanyar wannan fahimta dalla-dalla ta hakikanin Alkur'ani ta fuskar kalmominsa da jumlolinsa, da kuma ta fuskar salon magana da jawabi mai daraja daga mahangar harshe, da kuma ta fuskar harshen da al'adarsu sanannar hanya a cikin harshensu.

The way of the Messenger  is his Sunnah, which is whatever has been correctly narrated about his  sayings, actions and consent. Consequently, it is necessary to be acquainted with the Sunnah of the Messenger  before starting the tafsīr and during the tafsīr of the Qur’ān since the subject matter of the Qur’ān cannot be understood without being acquainted with the Sunnah of the Messenger . Although this acquaintance should be one of awareness of the text of the Sunnah irrespective of one’s acquaintance with the sanad i.e, the acquaintance should be one of awareness of thinking about its thoughts in their capacity as concepts and not that of memorising its words. It does not harm the mufassir if he does not make an effort in the memorization of words or have knowledge of the sanad (chain) and transmitters so long as he trusts the authenticity of the hadīth from the reference (takhrij) of the hadīth. What is incumbent on him is to comprehend the meanings of the hadīth since tafsīr relates to the the meanings of the Sunnah and not to its words, sanad or transmitters. Therefore, he must have sufficient awareness of the Sunnah so that he can explain the Qur’ān. Coensequently, it becomes clear that one must first, before anything else, make a detailed study of the reality of the Qur’ān and study whatever applies to this reality in terms of the words and meanings, and then understand the subject of discussion. It should be noted that a general understanding is not suffiecint; rather a detailed understanding of the comprehensive (kulliyat) and branchial (juz'iyyat) issues is essential even if it is in a general manner. In order to visualise this detailed understanding we shall present a quick look at the method of this detailed understanding of the reality of the Qur’ān in terms of its vocabulary and phrases, and in terms of high manner in speech and address from the linguistic perspective and in terms of the language and their well-known way in their language.

Dangane da hakikanin Alƙur'ani ta fuskar kalmominsa, muna ganin cewa yana ƙunshe da kalmomin da ma'anarsu ta harshe ke aiki a kansu a zahiri (haqiqatan), kuma suna aiki a kansu a ma'ana ta alama (majazan). Ma'anar harshe da ma'anar alama na iya ci gaba da amfani tare. Ma'anar da ake nufi tana sananne ne ta hanyar qarina (alama) a cikin tsarin kowace jumla. Ana iya barin ma'anar harshe da gangan, ma'anar alama kuma ta ci gaba, don haka ta zama abin da ake nufi, ba ma'anar harshe ba. Haka kuma muna lura da kalmomin da ma'anar harshe kawai ke aiki a kansu. Ba a amfani da su a ma'ana ta alama saboda babu wata qarina da zata karkatar da mu daga ma'anar harshe. Har ila yau akwai kalmomin da ma'anar harshe da sabuwar ma'anar Shari'a ke aiki a kansu, banda ma'anar zahiri da ta alama. Ana amfani da kalmomin da ke da ma'anar harshe da ma'anar Shari'a a ayoyi daban-daban. Abin da ke tantance duk wata ma'anar da ake nufi shi ne tsarin ayar. In ba haka ba, ma'anar Shari'a kawai ce ke aiki a kanta, ba a amfani da ita a ma'anar harshe. Misali, kalmar qarya (gari), ana amfani da ita a ma'anar harshe kawai. Ya ce:

As for the reality of the Qur’ān in terms of its vocabulary, we can see that it contains vocabulary on which the linguistic meaning applies literally (haqiqatan) and it also applies metaphorically (majazan). The lingusitic and methaphorical meaning may continue to be used together. The intended meaning is known by the qarina (indication) in each phrase construction. The lingusitic meaning may be intentially forgotten with the metaphorical meaning continuing, So it becomes what is intended and not the lingusitic meaning. We also notice vocabulary on which only the linguistic meaning applies. It is not used in the metaphorical sense due to the absence of any qarina (indication) which would divert us from the lingusitic meaning. And with in it there is vocabulary on which the lingusitic meaning and the new Sharī’ah meaning applies to the exclusion of the literal and metaphorical menaings. Vocabulary in the lingusitic and Sharī’ah sense is used in various verses. What determines any meaning which is intended is the structure of the ayah. Otherwise only the Sharī’ah meaning applies to it and it is not used in the linguistic sense. For example, the word qarya (town), it is used in the liguistic sense only. He  said:

Duk ayoyin da aka ambaci sallah a cikinsu, an yi amfani da su ne kawai da ma'anar sallah a cikin Shari'a.

All the ayāt in which salah is mentioned they have only been used in the Sharī’ah meaning.

Dangane da kalmomi, idan mun dubi kalmomin Larabci dangane da kasancewarsu a cikin jimloli, ko dangane da ma'anarsu ta kadaici ko ma'anar jimla gaba daya, ba za mu samu ba sai ta hanyoyi biyu. Na farko, a kallesu a matsayin kalmomi da furuci na gaba daya masu nuna ma'anoni na gaba daya, wannan ita ce ma'ana ta asali. Na biyu, a kallesu a matsayin kalmomi da furuci masu nuna ma'anoni da ke taimakawa kalmomi da furuci na gaba daya; wannan ita ce ma'ana ta kari. Game da alaka da rukuni na farko, wato idan tsari ya kunshi kalmomi da furuci na gaba daya masu nuna ma'anoni na gaba daya, a harshen Larabci, dangane da kalmomi, akwai kalmomin da ke da ma'ana iri biyu (homonyms) kamar kalmar 'ayn (ma'ana: ido), qadā'r, ruh da sauransu. Akwai kuma kalmomin da ma'anarsu daya ce (synonyms) kamar ja' da ata (zuwa), asad da qaswara (zaki), zann da za'm (zato/da'awa) da sauransu. Haka kuma akwai kalmomin da ma'anarsu ta sabawa juna, kamar kalmar quru' wadda ke nufin haila ko tsarki, da 'azr wadda ke nufin taimako da goyon baya, haka kuma kalmomin lawm da tankeel da sauransu. Fahimtar ma'anar da aka nufa da kalma na bukatar fahimtar tsarin da aka ambace ta a cikinsa, domin ba zai yiwu a fahimci ma'anarta ta hanyar komawa kawai ga kamus ba. Ya zama wajibi a fahimci tsarin da aka ambaci kalmar a cikinsa, domin tsarin ne ke tantance ma'anar da aka nufa. Kamar yadda muke fadin haka game da kalmomi a cikin tsari, haka kuma muna fadin haka game da tsarin kansa. Tsarin, a matsayinsa na kalmomi da furuci na gaba daya masu nuna ma'anoni na gaba daya, shi ne ma'anarsa ta asali. Muddin babu wata qarina (alama/ishara) da ke nuna akasin haka, ma'anar gama-gari ce ake nufi. Misalan wannan sun yawaita a cikin Alƙur'ani, kuma babu buƙatar a kawo misalai saboda ita ce ma'anar asali.

This is with regards to the vocabulary. As for the phrases, the Arabic language (is composed of) words which indicate meanings, when we examine these words in terms of their presence in phrases whether in terms of their existence in phrases whether relating to its isolated meaning in the phrase or the meaning of the whole phrase, we will only find two perspectives. Firstly, they should be viewed from the angle of being general words and expressions which indicate general meanings, and this is the original connotation. Secondly, they should be viewed from the angle of being words and expressions which indicate meanings which serve general words and expressions; this is the appendant (secondary) connotation. Regarding the relation to the first category which is when the structure is composed of general words and expressions indicating general meanings, in the Arabic language in terms of the vocabulary there are words which are homonymous such as the word 'ayn (lit.eye), qadā’r, ruh etc And there are words which are synonymous such as ja' and ata (to come), asad and qaswara (lion), zann and za'm (contention) etc. And therein are words which have opposite meanings such as the word quru' for being in a menstrual state or a pure state, and 'azr for help and support, similarly the words lawm and tankeel etc. Understanding the intended meaning of the word requires the understanding of the structure and it is not possible to understand its meaning simply by referring to the dictionaries. Rather it is essential that the structure in which the word was mentioned is understood because it is the structure that determines the intended meaning. Just as we say this with respect to the vocabulary in the structure, we also say this this with respect to the structure itself. The structure, in its capacity as general words and expressions which indicate general meanings and this is its original meaning. As long as no qarina (indication) can be found indicating otherwise, the general meaning is what is intended. And examples of this are abundant in the Qur’ān; there is no need to give examples because it is the original connotation.

Kashi na biyu, shi ne cewa tsarin jumloli sun kunshi kalmomi da magana masu nuna ma'anoni wadanda ke yi wa kalmomi da maganganu na gaba-daya (mutlaqa) hidima. Duk wani bayani da aka fada a cikin jumla yana bukatar bayyana abin da ake nufi a cikin jumlar dangane da wannan bayani. Don haka jumlar tana zuwa ne a irin salon da ke kai ga abin da ake nufi, bisa ga mai bayani da wanda ake yi wa bayanin, tare da rahoto iri daya, a yanayin da yake a ciki, da kuma mahallin da jumlar ta ambata, da irin salon ta ta fuskar bayyana, rashin bayyana, takaitawa da yawan magana da sauransu. Saboda haka za ka ce a farkon labari: qaama zayd, idan babu damuwa game da wanda ake sanarwa sai dai game da labarin. Idan damuwa ta kasance game da wanda ake sanarwa, sai ka ce: zayd qam. Kuma a matsayin amsa ga tambaya ko wani abu a matakin tambaya, sai ka ce: Lalle zayd ya tashi tsaye (inna zaydan qam). Kuma a matsayin amsa ga wanda ya ki yarda, sai ka ce: Na rantse da Allah! Lalle zayd ya tashi tsaye (wallahi inna zaydan qam). A sanar da wanda yake tsammanin Zayd zai tashi: zayd ya tashi (qad qama zayd), da sauran irin wadannan al'amura wadanda ya kamata a yi la'akari da su a rubuce-rubucen Larabci. Al-Qur'ani ya zo yana cika wadancan ra'ayoyi biyu. Don haka kalmomi da maganganu na gaba-daya masu nuna ma'anoni na gaba-daya, da kalmomi da maganganu masu ma'anoni takaitattu, sun zo suna yi wa ma'anoni na gaba-daya hidima ta fuskoki daban-daban na balaga. Ɗaya daga cikin mafi kyawun abubuwan da ake gani a cikinsa shi ne kasancewar kalmomi masu ma'anoni masu hidima, wato ma'ana ta haɗe (ma'anar tafe da ita). Haka nan ayoyi da sassan ayoyi waɗanda ke maimaituwa a cikin Alƙur'ani, ko a cikin sura guda ɗaya ko a cikin surori daban-daban, da makamantan labarai da jimloli da ke maimaituwa a cikin Alƙur'ani, da fifita sifa (Mahmul) a kan maudu'i (Maudu'), da nau'ikan tabbatarwa daban-daban ko nau'i guda ɗaya gwargwadon yanayin jimla, da tambayoyin musantawa da sauransu, duk waɗannan suna ƙunshe da mafi girman nau'in ma'ana ta haɗe. Za ka sami ayah ko sashen ayah ko jimla ko labari a wani tsari a wasu surori, kuma a wani tsari daban a wata sura, kuma a salo na uku a wata sura daban. Ba za ka sami wata magana da aka sauya tsarinta na asali ba, kamar gabatar da mahaɗi kafin mai magana, ko ambaton wani ɓangare na wani bayani a fifiko a kan wani ɓangare na wannan bayani wanda aka saba amfani da shi. Za mu ga wani nuni mai basira da ƙayatarwa da aka yi niyya da shi samar da ma'ana da ke hidimar ma'anoni gabaɗaya da ke cikin kalmomi da jimlolin ayar.

As for the second category, the fact that the structures are composed of words and expressions indicating meanings which serve general (mutlaqa) words and expressions, every peice of information stated in the sentence necesitates the clarification of what is intended in the sentence in relation to this piece of information. So the sentence is composed in a manner which leads to the intention, according to the informer and the one who is being informed of it, with the same report, in the same state in which it existed and in the same context in which the sentence cites and in the type of style in terms of clarity, ambiguity, brevity and vorbosity etc. So you would say at the beggining of a report: qaama zayd, if there is no concern about the one being informed rather the report. If the concern is about the one being informed you would say: zayd qam. And in response to a question or something on the level of a quention you would say: Indeed zayd did stand up (inna zaydan qam) and in respose to someone who refuses to believe: By God! Indeed zayd did stand up (wallahi inna zaydan qam). In notifying someone who expects Zayd to stand up: zayd has stood up (qad qama zayd) and other such issues which should be considered in Arabic texts. The Qur’ān has come fulfilling those two viewpoints. So the absolute words and expressions indicating absolute meanings and the words and expressions with restricted meanings have come serving absolute meanings in various rhetorical aspects. One of finest aspects evident in it is the existence of the words with serving meanings which is the appendant connotation, the ayaat and the parts of ayaat which repeat in the Qur’ān in a single Sura or in different Sura’s and similarly the stories and the sentences which repeat in the Qur’ān and the preference of the attribute (Mahmul) over the subject (Maudu’), and the different types of emphasis or a single type according to the course of the sentence, and negational enquiries etc , all of this implicate the highest type of appendant connotation. You will find an ayah or a part of an ayah or a sentence or story, it is seen in a certain sequence in some Sura’s and it is seen in another sequence in another Sura and it is seen in a third style in another Sura etc. You will not find one expression where the original sequence has been changed like the precedence of the predicate before the subject, or mentioning a certain part of some information in preference to another part of the same information that is usually used, we will find an eloquent witty point aimed at generating a meaning that serves the general meanings contained in the words and phrases of the Ayah.

Wannan yana game da tushen magana a harshen Larabci ta fuskar kasancewarta kalmomin da ke nuna ma'anoni, da kuma tushen magana a cikin Alkur'ani ta fuskar kasancewarta kalmomin da ke nuna ma'anoni, ko ta fuskar kalmomi a cikin jumlolinsu ko ta fuskar jumla gaba ɗaya. Idan ana maganar amfani da kalmomi cikin jumlarsu ko jumlar kanta, Alkur'ani yana bin tsarin sananne na Larabawa wanda aka saukar da shi a cikin harshensu. Duk da cewa Alkur'ani ya gigita Larabawa lokacin da ya ƙalubalance su su kawo irinsa, bai watsar da al'adar Larabawa ta ci gaba ba wajen amfani da harshen Larabci. A wannan yanayi, yanayin maganar Alkur'ani yayi kama da yanayin maganar Larabci. Idan muka koma ga sanannen tsarin amfani da harshen Larabci da Larabawa suke yi, ba ma ganin Larabawa suna tsayawa tsayin daka kan wasu kalmomi musamman idan manufar ita ce kiyaye ma'anar jumloli, ko da yake ana lura da waɗannan kalmomin. A lokaci guda, idan manufar ita ce isar da ma'ana madaidaiciya da za a iya bayarwa ne kawai ta hanyar manne wa kalmar da za ta cim ma hakan, to jumlar tana buƙatar ƙunsar irin wannan kalma ta musamman. Saboda haka, babu ɗaya daga cikin waɗannan zaɓuɓɓuka biyu da ake manne wa. Maimakon haka, ma'anoni na iya kasancewa an gina su a kan jumla kaɗai, ba tare da manne wa kalmomin da ke cikinta ba, ko kuma a kan kalmomin da ke cikin jumlar. Al'adar Larabawa wajen amfani da harshensu ita ce, idan ma'anar da aka nufa a jumlar ta inganta, Larabawa za su gamsu da amfani da wasu kalmomi maimakon wasu waɗanda suke ma'ana ɗaya (Muradif) ko kusa da su a ma'ana. Ibn Jinni ya ruwaito daga Isa bin Umar wanda ya ce: "Na ji Zur-Rummah yana karatu:

This is regarding the foundations of speech in the Arabic language in terms of being words which indicate meanings, and regarding the foundations of speech in the Qur’ān in terms of being words which indicate meanings, whether in terms of the viewpoint of vocabulary in their phrases or in terms of the phrases as a whole. When it comes to using the words in their phrase or the phrase itself, Qur’ān follows the well-known pattern of the Arabs in whose language it was revealed. Although the Qu’ran disabled the Arabs when it challenged them to bring the like of it, it did not abandon the contiuous custom of the Arabs in their disposal of the Arabic language. In this case the nature of Quranic speech is similar to the nature of Arabic speech. By referring to the nature of the well-known disposal of Arabic language by the Arabs, we don’t find the Arabs strictly adhere to certain words when the aim is to preserve the meaning of the phrases, even though these words are taken into account. At the same time, if the aim is to convey an accurate meaning that can only be given by adhering to the word that could achieve this, then the phrase needs to contain such particular word. So, neither of these two options is adhered to. Rather, the meanings can be built on the phrase alone, without adhering to the words contained within the phrase, or built on the words in the phrase. The custom of the Arabs disposal of their own language was that, if the intended meaning of the phrase is valid, the Arabs would be satisfied in using some words instead of others that are synonymous (Muradif) or close to them in meaning. Ibn Jinni reported from Eisa bin Umar who said: ‘I heard Zar-RUmmah read:

Kalmar (Hameer) tana da ma'anar da ba za a iya isar da ita da wata kalma ba face ita, shi ya sa aka lura da yin amfani da ita a cikin nahawu don a kiyaye ma'anar. Wannan shi ne dangane da kiyaye ko rashin kiyaye magana da kalma ɗaya. Amma dangane da kiyaye ko rashin kiyaye ma'anar kowace kalma ta hanyar bayani, al'adar da aka sani a wajen Larabawa ita ce cewa babban abin da suke mayar da hankali a kai shi ne ma'anonin da ake yadawa a cikin magana. Wannan saboda Larabawa ba sa damuwa sai da ma'anoni, kuma an ƙirƙiri kalmomi ne saboda su kawai. Duk da haka, idan manufar jumla ita ce ma'anar kowace kalma, to ya kamata a mayar da hankali ga ma'anar kalmomin tare da ma'anar jumlar. Idan manufar kuwa ita ce ma'anar tsari, to ya isa a lura da ma'anar kowace kalma don kada a rikitar da fahimtar mai karatu game da ma'anar tsarin jumlar. Al-Qur'ani ya bi wannan al'ada sananniya a dukkan ayoyi. Saboda haka, 'Umar ibn Al-Khattab, sa'ad da aka tambaye shi game da faɗinsa,

The word (Hameer) has a meaning that cannot be delivered with a word other than it, that is why it uttering was observed in the syntax so as to preserve the meaning. That is in regards to preserving or not the expression with the same word. However, in regards to preserving or not the individual meaning by explaining it, the well known practise among the Arabs is that their greatest attention is to the meanings dissiminated in the speech. This is because the Arabs were only concerned with the meanings, and the words were only fashioned for their sake. However, if the purpose of the sentence is the individual meaning, the attention should then be directed to the meaning of the words together with the meaning of the sentence. If the purpose is the structural meaning, then it is enough to observe the individual meaning so as not to confuse the readers understanding of the structural meaning of the sentence. The Qur’ān followed this well known practise in all the verses. Therefore, ‘Umar ibn Al-Khattab  when he was asked about His  saying

Kuma yana ƙunshe da sharri kamar yadda yake ƙunshe da alheri, kuma tare da wannan ya ce: "Ta hannunka akwai alheri," ya bar shi haka ba tare da ambaton sharri ba, bai kuma ce: "A hannunka akwai sharri ba," wanda hakan ke koya mana amfani da kyawawan ɗabi'u. Duk wannan, wato bayyana abubuwa cikin jumloli da ke nufin kiyaye kyakkyawar ɗabi'a, abu ne sananne ga Larabawa a maganganunsu, domin ya zo a cikin waƙoƙinsu da zantukansu. Kuma ta wannan hanya Alkur'ani yake tafiya a cikin kalmominsa da furucinsa bisa ga kalmomin Larabawa da furucinsu da salonsu a harshe, ba ya kauce musu ko da da faɗin gashi. A lokaci guda yana ƙunshe da mafi kyawun magana mai fasaha fiye da abin da suka yi. Don haka hakikanin lamarinsa shi ne Larabci tsantsa, babu wani abu daga harsunan baƙi a cikinsa. Saboda haka wajibi ne ga wanda yake son fahimtar Alkur'ani ya yi hakan ta fuskar harshen Larabci, kuma babu wata hanya ta fahimtarsa sai ta wannan fuska. Shi ya sa yake da muhimmanci a yi tafsirin Alkur'ani bisa kalmominsa da furucinsa, da bisa ma'anar waɗannan kalmomi, furuci, da tsarin jumla a harshen Larabci. Don haka ana yin tafsirinsa bisa abin da harshen Larabci ya nuna da abin da salon Larabawa ya buƙata, kuma ba a halatta a yi tafsirinsa sai da abin da harshen Larabci ya buƙata kawai, ba wani abu ba. Hanyar sanin duk wannan ita ce ingantacciyar isnadi (naql) ta hanyar riwayar mutumin da ya dace, wanda ya san daidai abin da yake riwaitawa daga Larabawa masu fasaha waɗanda harshensu Larabci ya tsarkaka.

And it also includes shar like it includes khair, and along with this he  said that through you is khair and he  kept it like that without any mention of shar and he  did not say that in your hand is shar, which teaches us that we use high manners. All of this, that is to express in phrases that aim at observing the high manner, is a matter which is well-known for the Arabs in their speech, as it came in their poetry and discourse. And in this manner the Qur’ān proceeds in its vocabulary and expressions (ibaraat) according to the vocabulary of the Arabs and their expressions and their style in the language and it does not move away from it by even by a hair’s breadth. At the same time it contains the highest eloquent speech that is more than they did. So its reality is that it is pure Arabic , there is nothing from the foreign languages in it , so it is incumbent on the one who wants to understand the Qur’ān that he does so from the aspect of the Arabic language, and there is no other path to understand it except from this aspect and this is why it is crucial that the Qur’ān’s tafsīr is performed based on its vocabulary and its expressions and based on the connotation of these words , expression, vocabulary and syntax in the Arabic language. So it’s tafsīr is performed based on what the Arabic language guides to and what the style of Arabs requires and it is not allowed to perform its tafsīr except by what is demanded by the Arabic language and nothing else and The way to know all of that is the reliable transmission (naql) through the narration reported by the relevant (person) who knows precisely what he narrates from the eloquent Arabs whose Arabic language is pure.

Saboda haka, fassarar (tafsīr) kalmomi da jimloli a matsayin kalmomi da maganganu an takaita ta ga harshen Larabci kawai, kuma an haramta a yi tafsīr da wani abu banda shi. Wannan shi ne abin da hakikanin lamarin ya bukata daga wannan mahanga.

Thus, the tafsīr of vocabulary and phrases as words and expressions is restricted only to the Arabic language, it is prohibited that one performs tafsīr with anything other than it. This is what its reality necessitates from this perspective.

Dangane da hakikanin ma'anonin Shari'a na abubuwa kamar salla da azumi, da kuma ka'idojin Shari'a kamar haramcin riba, halaccin ciniki, da kuma tunanin da ke da hakikanin Shari'a kamar mala'iku da shaiɗanu, an tabbatar da cewa Alkur'ani a cikin ayoyinsa da yawa yana da ma'ana mai nisa (mujmal), kuma Manzon Allah ﷺ ya zo ya yi mata bayani. Ya zo da ma'ana gabaɗaya, sai Manzon Allah ﷺ ya keɓance ta. Ya zo da ma'ana cikakkiya (mutlaq), sai Manzon Allah ﷺ ya zo ya takaita ta (muqayyad). A cikin Alkur'ani Allah ya bayyana cewa Manzon Allah ﷺ ne zai yi bayanin Alkur'ani. Ya ce:

As for its reality in terms of Sharī’ah meanings like prayer (salah) and fasting and Sharī’ah rules such as the prohibition of usury, permissibility of trade and the thoughts which have a Sharī’ah reality such as angels and shayateen, it has been established that the Qur’ān in many of its verses is ambivalent (mujmal) and the Messenger  has come and elaborated on it. It has come general and the Messenger  has specified it. It came as absolute (mutlaq) and the Messenger  came and restricted it (muqayyad). In the Qur’ān Allah  has clarified that it is the Messenger  who will explain the Qur’ān. He  said:

Saboda haka, Alƙur'ani daga wannan mahangar, domin a fahimce shi, yana bukatar sanin abin da Manzon Allah ﷺ ya bayyana game da ma'anonin kalmomi da tsarin jumlolin Alƙur'ani, ko wannan bayani takhsis ne (takaita ma'ana zuwa wani bangare), taqyid (ƙayyade sharadi), tafsil (yin cikakken bayani) ko wani abu daban. Don haka, domin a fahimci Alƙur'ani, wajibi ne mutum ya saba da Sunnar da ta shafi Alƙur'ani, wato Sunnah baki ɗaya, domin ita ce bayanin Alƙur'ani, har sai ya san daga Sunnah ma'anoni, hukunce-hukunce da tunani da ke cikin Alƙur'ani. Shi ya sa ba ya isa a takaita fahimtar Alƙur'ani cikin cikakkiyar fahimta ga harshen Larabci kawai; tare da sanin harshen Larabci dole ne a sami sanin Sunnah. Ko da yake harshen Larabci shi ne kawai tushen da ake komawa gare shi don fahimtar alamomin kalmomi da tsarin jumla ta fuskar kalmominsu da salon maganarsu, to amma domin a fahimci Alƙur'ani gaba ɗaya, wajibi ne a maida Alƙur'ani da Sunnah abubuwa biyu marasa rabuwa. Dole ne a ɗauke su tare domin fahimtar Alƙur'ani, kuma waɗannan abubuwa biyu suna hannun duk wanda ya nufi yin tafsirin Alƙur'ani, kuma su biyun ana maida su hanyar da ake fahimta da bayyana Alƙur'ani. Game da labaran da ya ambata na Annabawa da Manzanni da abubuwan da ya ba da labarinsu game da al'ummun dā, idan an ruwaito hadisi sahihi game da su, ana karɓarsa; in ba haka ba, ya kamata mutum ya tsaya ga abin da aka ruwaito a cikin Alƙur'ani a cikin rukunin ayoyi. Ba daidai ba ne a san wani abu sai ta waɗannan hanyoyi biyu, domin ta fuskar kalmomi da tsarin jumla babu wata hanya zuwa Attaura da Injila don fahimtar kalmomi da tsarin jumlar da labaran suka ba da labari. Babu wata dangantaka tsakanin fahimtar wannan ƙamus da tsarin nahawun Attaura da Injila, dangane da ma'ana, wanda ya bayyana ita ne Manzo ta hanyar nassi bayyananne na Alƙur'ani, ba Attaura ko Injila ba. Saboda haka, babu hanyar komawa ga Attaura da Injila wajen fahimtar ma'anonin Alƙur'ani, domin Allah ya umurce mu da komawa ga Alƙur'ani, kuma ya bayyana mana cewa Manzo ya yi bayanin Alƙur'ani. Bai umurce mu da komawa ga Attaura da Injila ba. Ba a yarda mu koma ga Attaura da Injila don fahimtar labaran Alƙur'ani da rahotannin al'ummomin da suka gabata ba. Haka kuma, babu hanyar komawa ga wasu majiyoyiban da Attaura da Injila, kamar littattafan tarihi da makamantansu, domin batun ba bayanin wani labari ba ne har za a ce wannan majiya ce mafi faɗi, idan dai ta inganta, sai dai bayanin takamaiman nassosi waɗanda muka yi imani da cewa maganar Ubangijin talikai ce. Saboda haka dole ne mu tsaya a ma'anonin waɗannan nassosi ta fuskar harshen Larabci wanda Alƙur'ani ya zo da shi da abin da wannan harshe ya tanada, haka nan ta fuskar ma'anar Shari'a daga wanda yake da hurumin bayarwa, wato Manzo ﷺ, wanda Allah ya ce an saukar da Alƙur'ani a gare shi domin ya yi bayaninsa ga mutane. Don haka dole ne mu ƙi duk wani tafsiri da ya fito daga Attaura, Injila, ko littattafan tarihi da sauransu. Zai zama ƙirƙira a kan Allah idan muka yi zaton cewa waɗannan su ne ma'anonin maganganun Allah alhali babu wata hujja ko kaɗan da ke nuna cewa suna da alaƙa da ma'anonin kalmomin Ubangijin talikai.

So the Qur’ān from this perspective in order to be understood needs familiarity with what the Messenger  has exlained in terms of the meanings of the vocabulary and syntax of the Qur’ān, whether this explanation is a specification (takhsis), restriction (taqyid), elaboration (tafsil) or anything else. Therefore, to understand the Qur’ān it is imperative that one familiarises himself with the Sunnah related to the Qur’ān i.e, the Sunnah as a whole because it is an explanation of the Qur’ān, this is until one knows from the Sunnah the meanings, rules and thoughts in the Qur’ān. This is why the restriction in understanding the Qur’ān in terms of a complete understanding is not sufficient to restrict oneself only to the Arabic language rather with the knowledge of the Arabic language there must be knowledge of the Sunnah. Even though the Arabic language is the only source referred to in order to understand the indications of vocabulary and syntax in terms of its words and expressions, however to understand the whole Qur’ān one must make the Qur’ān and Sunnah as two indispensible matters. It is inevitable that they both are taken together to understand the Qur’ān and that these two things are available with whoever wishes to perform tafsīr of the Qur’ān and that they both are made the medium by which the Qur’ān is understood and explained. As for the stories mentioned in it about the Prophets and Messengers and the events it has narrated about the nations of ancient times, if a sound (Sahih) hadīth is narrated about it, it is taken otherwise one should confine onself to what has been reported in the Qur’ān in a group of ayāt. It is not correct that anything should be known except through these two ways because from the angle of vocabulary and syntax there is no path to the Torah and Bible to understand the vocabulary and syntax narrated by the stories. There is no relevance to the Torah and Bible in understanding these vocabulary and syntax, In terms of the meaning the one who explains it is the Messenger  through the explicit (text) of the Qur’ān and not the Torah or the Bible. Therefore, there is no path to the Torah and the Bible in understanding the meanings of the Qur’ān because Allah  has ordered us to refer to the Qur’ān and clarified to us that the Messenger  has explained the Qur’ān. He  did not order us to refer to the Torah and the Bible. It is not allowed for us to refer to the Torah and the Bible to understand the stories of the Qur’ān and the reports of ancient nations. Similarly, there is no path to sources other than the Torah and Bible like books of history and the like because the issue is not the explanation of a story until we can say that this is a more extensive source assuming that it is authentic, rather it is the explanation of specific texts which we believe are the words of the Lord of the worlds (rabbu al-'alamin). Therfore we must stop at the meanings of these texts in terms of the Arabic language in which the Qur’ān came and whatever this language dictates and also in terms of the Sharī’ah definition from the one who has the authority to give the definition, which is the Messenger  about whom Allah  said that the Qur’ān has been revealed to him  so that he may explain it to the people. Consequently, we must reject any tafsīr which comes from the Torah, Bible, historical works etc. It will be a fabriction aginst Allah  if we think that these are the meanings of Allah's  words while there is not the semblance (shubha) of a dalīl that they have any relationship to the meanings of the words of the Lord of the Worlds.

Kamar yadda mutane da yawa suke iƙirari, a baya da kuma a zamanin yau, cewa Alƙur'ani ya ƙunshi ilimomi, masana'antu, ƙirƙire-ƙirƙire da sauransu. Suna danganta wa Alƙur'ani kowane ilimi da malamai na dā da na zamani suka ambata, dangane da ilimomin kimiyyar halitta da sinadarai, da fannin dabaru da sauran fannoni. Wannan ba shi da tushe, kuma hakikanin Alƙur'ani ya karyata su. Alƙur'ani bai nufi kafa ɗaya daga cikin abubuwan da suke iƙirari ba. Dukkan ayoyin Alƙur'ani tunani ne kawai da ke nuna girman Allah ﷻ da hukunce-hukunce don tsara ayyukan bayin Allah ﷻ. Amma dangane da abin da ya faru game da ilimomi, babu ko aya ɗaya ko wani ɓangare na aya (balle ayoyi) da ke da ko ƙaramar alama ta kowane ɗaya daga cikin ilimomin. Amma ayoyin da za a iya amfani da su ga ka'idoji ko gaskiyoyi, kamar aya:

As for what many people claim, in the past and in modern times that the Qur’ān contains sciences, industry, inventions etc. They ascribe to the Qur’ān every science, mentioned by the ancient and modern authors, in terms of the natural and chemical sciences, logic and other subjects. This has no basis and the reality of the Qur’ān refutes them. The Qur’ān did not intend to establish any of the things they claim. All the ayāt of the Qur’ān are but; thoughts demonstrating the greatness of Allah  and ahkām to treat the actions of the servants of Allah . As for what took place in terms of the sciences there is not a single ayah or part of an ayah (let alone verses) with the slightest indication of any one of the sciences. As for the ayāt which can be applied to theories or facts like the verse:

Duk wannan yana nuna cewa a cikin wannan aya kalmar 'kitab' ba ta nufin Alkur'ani ba. Maimakon haka, tana nufin "allon da aka kiyaye" (al-lawh al-mahfuz) wanda misali ne na ilimin Allah . Don haka, babu wata ma'ana a cikin aya cewa Alkur'ani ya ƙunshi ilimomi da sauran irin waɗannan batutuwa. Alkur'ani ba shi da wata tattaunawa game da kimiyya saboda kalmominsa da tsarin maganganunsa (idioms), kuma saboda Manzon ﷺ bai yi bayaninsa ba, don haka ba shi da wata alaka da ita. Wannan ita ce gaskiyar Alkur'ani. Yana nuna a fili kuma a sarari cewa ya ƙunshi rubutun Larabci da Manzon ﷺ ya kawo daga Allah , waɗanda ba a bayyana su ba sai da harshen Larabci da Sunnar Manzon Allah ﷺ. Dangane da tafsirinsa bisa wata hujja ta Shari'a da aka ambata game da hanyar yin tafsiri, hakan ba gaskiya ba ne kuma ba shi da tushe, domin Alkur'ani da kansa bai bayyana mana hanyar da ya kamata a fassara ayoyinsa ba. Ba a ingantacciyar riwaya ba cewa Manzon ﷺ ya bayyana wata takamaiman hanyar tafsiri, kuma Sahabbai (Allah ya yarda da su) ko da yake abin da suka bayyana shi ne dalilan saukar ayoyi, hakan ya kasance ta hanyar hadisi mawquf ba ta hanyar tafsiri ba. Ko da kuwa ta hanyar bayani da bayyanawa ne, su da kansu sun sha bamban a kan ayoyin. Kowa ya yi magana bisa ra'ayinsa, wanda ke nuna cewa ijma'i (yarjejeniya) a kan takamaiman hanyar tafsiri bai faru ba. Daga cikinsu akwai waɗanda suke karɓar wasu isra'iliyyat daga Ahlul-Kitab waɗanda Tabi'ai suka ruwaito, wasu kuma suna ƙin amfani da su. Duk da haka, dukansu suna fahimtar Alkur'ani bisa abin da suke da shi na ilimin harshen Larabci, da abin da suka fahimta daga Sunnar Manzon Allah ﷺ ta fuskar maganarsa, aikinsa, amincewarsa, siffofinsa na halitta da kyawawan halayensa ﷺ, kuma wannan abu ne sananne game da dukansu. Duk wanda ya kasance yana kauce wa bayanin wasu kalmomi da ayoyi, to kaucewarsa na da nasaba da tabbatar da ma'anar, ba don takura wa abin da nassi ya ambata ba. Kuma ba zai bayar da ra'ayi ba sai dai idan yana da ilimi tabbatacce. Sai dai hakan ba a kiransa ijma'i ba, domin ba ya bayyana wata hujja daga Manzon Allah ﷺ. Dalili kuwa shi ne bayanin Manzon Allah ﷺ yana cikin Sunnah ne, ba tafsiri ba. Duk da haka, Sahabbai su ne mafi kusa da ra'ayi daidai a tafsirin Alkur'ani, saboda girman matsayinsu a harshen Larabci, da kusancinsu ga wanda aka saukar wa Alkur'ani ﷺ, da abin da suke yarjejeniya a kansa game da halayensa ﷺ. Haka kuma saboda sun mayar da harshen Larabci, kamar waƙoƙin jahiliyya da jawaban jahiliyya da sauransu, kayan aiki kaɗai na fahimtar kalmomi da tsarin Alkur'ani. Har ila yau, saboda sun tsaya a iyakokin abin da aka ambata daga Manzon Allah ﷺ, da kuma buɗe tunaninsu wajen fahimtar Alkur'ani bisa waɗannan kayan aiki guda biyu. Don haka wannan ita ce hanya mafi kyau da za a bi wajen fahimtar Alkur'ani.

All of this indicates in this verse the word 'kitab' does not mean Qur’ān. Rather, it means the “preserved tablet” (al-lawh al-mahfuz) which is a metaphor for the knowledge of Allah . Thus, there is no connotation in the ayah that the Qur’ān contains sciences and other such topics. The Qur’ān is devoid of any discussions about science because its vocabulary and construction (idioms) and also because the Messenger  did not explain it and so it has no relationship to it. This is the reality of the Qur’ān. It indicates explicitly and clearly that it consists of Arabic texts brought by the Messenger  from Allah  which are not explained except with the Arabic language and the Sunnah of the Messenger of Allah . As for its tafsīr based on a Sharī’ah evidence mentioned regarding the manner of performing tafsīr it is not real and it is baseless because the Qur’ān itself did not clarify to us the manner in which its verses should be explained. The Messenger  has not been authentically reported to have clarified a specific way of tafsīr and the Sahabah (may Allah be pleased with them) even though what they explained was the causes of revelation but that was by way of mawqūf hadīth and not by way of tafsīr. Even if it was by way of explanation and clarification they themselves differed on the ayaats. Each one spoke according to his view which indicates that an ijma' (consensus) on a specific manner of tafsīr did not take place. Among them there were those who used to take from then people of the Book certain israli'yyat which were narrated by the Tabi'un and some used to reject their use. However, all of them used to understand the Qur’ān according to what they had in terms of knowledge of the Arabic language and with what they understood from the Sunnah of the Messenger of Allah  in terms of the saying, action, consent, attribute of creation and moral character of the Messenger of Allah  and this is a well known fact about all of them. Whoever used to refrain from explaining certain words and verses their restraint was due to the authenticity of the meaning and not as a restriction to what the text has mentioned, one would not give an opinion except if he had reliable knowledge. But that is not called ijma' (consensus) because it does not reveal an evidence about the Messenger . The reason is that the clarification of the Messenger  constitutes a Sunnah and not tafsīr. However, since the Sahabah are the closest people to the correct opinion in the tafsīr of the Qur’ān due to their high rank in the Arabic language and their closeness to the one on whom the Qur’ān was revealed in what they used to agree on his  behaviour, in terms of making the Arabic language such as the jahili poetry, and the speeches of jahiliyya and others as the only tool for understanding the vocabulary and construction of the Qur’ān, and in terms of stopping at the limits of what has been mentioned about the Messenger , and in terms of opening their minds in understanding the Qur’ān according to those two tools, this is the best method to follow in understanding the Qur’ān.

Saboda haka, mun ga cewa hanyar yin tafsīr na Alƙur'ani ita ce a karɓi harshen Larabci da Sunnar Annabi ﷺ a matsayin kayan aiki kaɗai wajen fahimtar Alƙur'ani da tafsirinsa, ta fuskar kalmominsa da tsarin jumlolinsa, ta fuskar ma'anonin Shari'a, dokokin Shari'a, da ra'ayoyin da suke da gaskiyar shari'a. Hanyar bayanin Alƙur'ani ita ce mu fahimci nassoshi gwargwadon abin da maganar Larabawa da amfanin al'adarsu suka nuna, da duk abin da kalmomi suka nuna na ma'anonin Shari'a da aka ambata a cikin nassin Shari'a na Alƙur'ani ko Sunna, wanda ba a takaita shi ga fahimtar magabatan baya ba kamar malamai, Tabi'ai, ko ma Sahabbai, domin dukkan waɗannan Ijtihadi ne wanda zai iya zama kuskure ko daidai. Watakila hankali zai iya samun jagora zuwa fahimtar wata aya wadda hakikaninta zai bayyana ga mufassir a lokacin zurfafa nazari a cikin harshen Larabci, ko kuma zai bayyana gare shi a lokacin canjin abubuwa, ci gaban siffofin rayuwar zamani (ashkal madaniyya), hakikoki, da abubuwan da suke faruwa. Ta hanyar buɗe hankali ga kirkira, ta hanyar fahimta ba ƙirƙira ba, kirkira a cikin tafsīr tana faruwa cikin iyakokin da kalmar 'tafsīr' ta buƙata, a lokaci guda kuma tana kare mutum daga ƙirƙirar ma'anoni na ɓata waɗanda ba su da wata alaƙa da nassin da ake bayyanawa. Wannan daidaito a fahimta da barin hankali ya yi yawo bisa ga mafi kyawun fahimtarsa game da nassi, ba tare da takaituwa ga fahimtar kowane mutum ba sai dai wanda aka saukar wa Alƙur'ani a kansa ﷺ, yana buƙatar cewa a ƙi dukkan isrāʼīliyyāt, mutum ya takaita ga labaran da aka ambata a cikin Alƙur'ani, kuma ya ƙi abin da suke da'awar cewa kimiyya ce da ke cikin Alƙur'ani, kuma ya tsaya a iyakar abin da tsarin Alƙur'ani yake nufi game da ayoyin da suke magana a kan duniya da duk abin da aka nufa da su wajen bayyana girman Allah. Wannan ita ce hanyar yin tafsirin Alkur'ani, mai tafsiri dole ne ya bi ta, kuma duk wanda ya so yin tafsirin Alkur'ani dole ne ya ɗauki nauyinta.

Therefore, we view that the method of performing tafsīr of the Qur’ān is that the Arabic language and the Prophet's  Sunnah should be adopted as the only tool in understanding the Qur’ān and its tafsīr in terms of its vocabulary and construction, in terms of the Sharī’ah meanings, Sharī’ah rules, and the thoughts that have a legal reality. The method of explaining the Qur’ān is that we understand the texts to the extent as is indicated by the speech of the Arabs and their customary usages and whatever the expressions indicate in terms of Sharī’ah meanings mentioned in a Sharī’ah text of the Qur’ān or Sunnah which is not restricted to the understanding of the previous forebearers such as the 'Ulama, Tabi'un or even the Sahabah because all of these are Ijtihāds which may be mistaken or correct. Maybe the mind is guided to the understanding of an ayah whose reality becomes conspicuous to the mufassir during an extensive perusal of the Arabic language or it becomes apparent to him during the changing of things, progress of material forms (ashkal madaniyya), realities, events. By opening the mind to creativity, by understanding & not invention, the creativity in tafsīr takes place within the limits demanded by the word 'tafsīr' while at the same time protecting oneself from misguided invention of meanings which has absolutely no relationship to the text being explained. This conformity in understanding and giving the mind free reign by what his best understanding of the text, without restriction to the understanding of any human being except the person on whom the Qur’ān was revealed necessitates that all israiliyyat are rejected restricting oneself only to the stories mentioned in the Qur’ān and rejecting what they claim to be sciences contained in the Qur’ān and stopping at the limit of what the structures of the Qur’ān mean in terms of the ayaats which discuss the universe and whatever is intended by them in terms of clarifying the greatness of Allah . This is the method of performing tafsīr of the Qur’ān, the mufassir has to adhere to it and its burdens must be borne by whoever wishes to perform tafsīr of the Qur’ān.